Topics to study for the first semester (2026)
The Gradual Influx of Buddha Sāsanā
Arrival of Buddhism in Myanmar
Chronological Milestones & Key Historical Evidence
1
The Gradual Influx of Buddha Sāsanā
Buddhism did not arrive once in Myanmar but came in several times, each contributing to its growth and establishment.
2
First Arrival – Lifetime of the Buddha
The first arrival is linked to the legend of the Shwedagon Pagoda, where eight sacred hairs of the Buddha were given to merchant brothers Taphussa and Bhallika.
3
Evidence of Early Arrival
This legend is recorded in the inscriptions of King Dhammazedi (1472–1492), recorded as historical monuments at the Shwedagon Pagoda.
4
Second Arrival – Buddha’s Visit to Thaton
The Arahat Shin Gavampati invited the Buddha to Thaton (Sudhammapura), where he preached the Dhamma and left behind sacred relics, including a hair and tooth.
5
Third Arrival – Sunāparanta and Rakhine
The third arrival includes the Buddha’s visit to Sunāparanta Vaniccagāma and Rakhine, leaving behind sacred relics such as footprints (Shwe Set Taw) and the Mahā Muni Image.
6
The Buddha’s Missionary Role
In his second and third comings, the Buddha himself led missionary efforts, converting kings and people, and leaving behind a inheritance of veneration.
7
Canonical and Scriptural Support
References to these visits are found in the Puṇṇovāda Sutta, Majjhima Nikāya, and various treatises and historical inscriptions.
8
Fourth Arrival – Emperor Asoka’s Mission
Following the Third Buddhist Synod, Emperor Asoka dispatched missionaries including Mahā Theras Sona and Uttara to Thaton (Suvannabhumi), leading to mass conversions and monastic ordinations.
9
Mass Ordination in Suvannabhumi
After hearing Dhamma from Emperor Asoka’s missionaries, 60,000 people became Arahats, and thousands of men and women joined the monkhood.
10
Fifth Arrival – Shin Buddhaghosa’s Translation
In Buddhist Era 930 (circa AD 386), Shin Buddhaghosa translated the Sri Lankan Tipitaka into Māgadhi and brought it to Thaton.
11
Bagan Receives Written Tipitaka
Under King Anawrahta (1044–1077), the arrival of Shin Arahan from Thaton and the bringing of written Tipitakas and relics in 1057 marked a major turning point in Myanmar Buddhism.
12
Purification of Buddhism in Bagan
King Anawrahta aimed to reform and purify the mixed Mahāyāna and corrupted Buddhist practices in Bagan by adopting Theravāda Buddhism through Shin Arahan’s guidance.
13
Firm Establishment of Theravāda
The arrival of the written Tipitaka and missionary monks led to the firm establishment and flourishing of Theravāda Buddhism in Myanmar from the 11th century onward.
14
Fifth Buddhist Synod – Mandalay
Held by King Mindon in 1871, the Fifth Synod inscribed the entire Tipitaka on 729 marble slabs, now located at Mahā Lawka Marasein Pagoda (Kuthodaw Pagoda).
15
Sixth Buddhist Synod – Yangon
Held in 1954 at the Maha Pāsana Grotto, this international gathering reaffirmed Myanmar’s central role in preserving and promoting Theravāda Buddhism globally.
“Arrival of Buddha Sāsanā in Myanmar”, showing the chronological sequence of key events:
Buddha’s Lifetime (~6th Century BCE)
1st Arrival – Shwedagon Pagoda Legend
- Period: Mahā Sakarit Year 103 (589 BC)
- Event: Two Merchant brothers Taphussa & Bhallika receive 8 sacred hairs from the Buddha.
- Inheritance: Enshrine them at Tampaguta Hill, now Shwedagon Pagoda.
2nd Arrival – Buddha Visit to Thaton (Sudhammapura)
- Period: Mahā Sakarit Year 111 (581 BC), in the 8th Vasa of the Buddha
- Event: Buddha visits Thaton with Arahat Mahā Thera Gavampati.
- Inheritance: Sacred hairs & later 33 tooth relics are enshrined in 33 cetis (pagodas).
3rd Arrival – Buddha Visit to Sunāparanta & Rakhine
- Period: Mahā Sakarit Year 123 (569 BC), in the 20th Vasa of the Buddha
- Event: Buddha visits Sunāparanta with his 500 disciples.
- Inheritance: Leaves footprints at Shwe Set Taw; visits Rakhine, where Mahā Muni Image is cast.
4th Arrival – Mission of Emperor Asoka
- Period: Buddhist Era 235 (309 BC)
- Event: After the 3rd Buddhist Synod, missionaries including Mahā Thera Sona & Uttara are sent to Suvannabhumi (Thaton).
- Inheritance: Mass conversion: 60,000 Arahats, over 5,000 ordinations (monks & nuns).
5th Arrival – Buddhaghosa brings Tipitaka
- Period: Buddhist Era 930 (AD 386 circa)
- Event: Buddhaghosa translates Sri Lankan Tipitaka into Māgadhi & brings it to Thaton.
- Inheritance: Written Theravāda scriptures introduced to Myanmar.
11th Century CE
Arrival of written Tipitaka in Bagan
- Period: 1053–1057 CE
- Event: Maha Thera Shin Arahan from Thaton arrives in Bagan; King Anawrahta brings Tipitaka & relics from Thaton.
- Inheritance: Pure Theravāda Buddhism officially established in Bagan (Myanmar).
19th Century CE
Fifth Buddhist Synod
- Period: 1871 CE
- Event: King Mindon the second last Myanmar King, promoter of Theravāda Buddhism who held the 5th Buddhist Synod at Capital Mandalay.
- The second last Myanmar King
- Inheritance: 729 marble slabs inscribed with Tipitaka at Kuthodaw Pagoda.
20th Century CE
Sixth Buddhist Synod
- Period: 1954 CE
- Event: Held in Maha Pāsana Grotto, Yangon.
- Inheritance: International Synod, reaffirms Myanmar’s role in Theravāda Buddhism.
Buddhism in Pyu Ancient City Sriksetra
Historical Evidence, Urban Culture & Religious Practice
1
Sriksetra’s Significance
Located near Pyay, Sriksetra was one of the well-developed Pyu city kingdoms between the 1st and 9th centuries AD.
2
Urban Structure
The city was fortified with walls, gates, palace sites, and religious monuments.
3
Religious Diversity
Both Mahāyāna and Theravāda Buddhism flourished alongside Hindu Brahmanism, indicating religious coexistence.
4
Tang Dynasty Records
Chinese chronicles of the Old and New Tang Dynasties record that the Pyu were staunch Buddhists, rejecting silk (due to killing silk worms) and wearing cotton.
5
Monastic Education
Over 100 large teak monasteries existed in the capital, serving as centers for Buddhist learning and community life.
6
Novice Ordination
Boys entered the monastery at age 7 as novices to learn reading, writing, and Buddhist teachings, with full monk ordination at age 20.
7
Cultural Diplomacy
In 802 AD, a Pyu diplomatic mission to China included performing artists who depicted Buddha’s life stories in songs and dances, reflecting Buddhist cultural influence.
8
Architectural Style
Monuments like Baw Baw Gyi, Phaya Mar, and Phaya Gyi display early South Indian Buddhist stupa designs.
9
Temple Design
Structures such as Lay Myet Hna and Gu Phaya were single-story temples representing early Buddhist architecture.
10
Theravāda Influence
Stone slabs at city gates inscribed with Paritta Sutta extracts served as protective charms against natural and supernatural dangers, suggesting the practice of Theravāda rituals.
11
Mahāyāna Influence
Discoveries include statues of Lokanatha-deva, Avalokiteśvara, Metteya, and other Bodhisattvas, indicating the Mahayana tradition’s presence.
12
Hindu-Buddhist Integration
Statues of Vishnu, Brahma, Sakka Deva, and Ganesha showcase the harmonious integration of Hindu deities with Buddhist beliefs.
13
Funerary Practices
Burial grounds yielded funerary urns with Pyu inscriptions, reflecting royal and elite Buddhist funerary customs.
14
Coins and Symbols
Pyu silver coins carried Buddhist and Hindu symbols like the lotus, swastika, rising sun, and hamsa bird, blending religious iconography.
15
Pyu Dynasty of Sriksetra
Originated with pre-Buddhist religious beliefs, leading to the flourish of Theravāda Buddhism and the existence of Pariyatti monastic schools in Sriksetra.
United Efforts of Shin Arahan & King Anawrahta
Promoting Theravāda Buddhism in Bagan
1
Arrival of Shin Arahan (1053 AD)
Shin Arahan, a Mon-Sri Lankan Mahā Thera from Thaton, arrived in Bagan in 1053 AD with the mission to propagate Theravāda Buddhism.
2
Introduction to King Anawrahta
Through a hunter who converted to Buddhism after hearing the Dhamma, Shin Arahan was introduced to King Anawrahta.
3
Teaching the Pure Dhamma
Shin Arahan taught King Anawrahta, his royal court, and the people of Bagan the pure and authentic form of Buddhism.
4
Formal Request for the Tipitaka
At Shin Arahan’s advice, King Anawrahta sent royal envoys with gifts to the King of Thaton to respectfully request sets of the Tipitaka.
5
Refusal and Conquest of Thaton
When the King of Thaton refused the request, Anawrahta marched with his army, conquered Thaton (Suvannabhumi), and returned victorious.
6
Religious Treasures Brought to Bagan
He brought back all 30 sets of the Tipitaka, sacred relics, Buddhist literature, skilled artisans, and learned missionary monks to Bagan.
7
Enshrining Sacred Relics
The Buddha’s frontal and collar bone relics obtained from Sri Ksetra were reverently enshrined in the Shwezigon Pagoda.
8
Cultural and Spiritual Enrichment
The acquisition of religious texts and scholars enriched the Bagan Empire both spiritually and culturally.
9
Artistic and Architectural Development
Craftsmen and artisans brought from Thaton significantly enhanced Bagan’s art, architectural designs, and Buddhist sculpture.
10
Propagation Across the Kingdom
Under Shin Arahan’s guidance, missionary monks traveled widely to spread Theravāda Buddhist teachings across the entire kingdom.
11
Religious Reforms & Purifying the Monastry
King Anawrahta eliminated superstitious practices and corruption; corrupt monks (such as the Ari monks) were disrobed or exiled.
12
Banning Animal Sacrifices
He strictly banned animal sacrifices and the consumption of intoxicants during traditional Nat festivals.
13
Replacing Nat Idols with Buddha Statues
Nat spirit idols in households were systematically replaced with Buddha statues to center public faith on the Triple Gem.
14
Educational and Monastic Reforms
Pariyatti monasteries with school centers were established to provide free literacy, numeracy, and moral education with meals and boarding.
15
Preservation of the Tipitaka
The 30 sets of the Tipitaka were housed in a dedicated brick library (Pitakat Taik), and handwritten copies were distributed to regional monasteries.
📝 Exam Style Summary Answer
Shin Arahan and King Anawrahta worked together to firmly establish Theravāda Buddhism in Bagan.
- In 1053 AD, Shin Arahan arrived in Bagan and introduced King Anawrahta to the pure Dhamma.
- At his advice, Anawrahta requested the Tipitaka from Thaton; when refused, he conquered Thaton and brought back 30 sets of Tipitaka, relics, monks, artists, and artisans.
- The sacred relics were enshrined in Shwezigon Pagoda, and Bagan became spiritually and culturally enriched.
- Shin Arahan and missionary monks spread Theravāda teachings across the kingdom.
- King Anawrahta enforced religious reforms:
- Eliminated superstitions and corrupt monks
- Banned animal sacrifices and intoxicants
- Replaced Nat idols with Buddha statues
- Imposed the Five Precepts on the people
- To preserve Buddhism, 30 sets of Tipitaka were housed in a brick library, with copies distributed to monasteries.
- Pariyatti monasteries and schools were founded, offering free education, literacy, moral training, and Buddhist culture.
Through these united efforts, Shin Arahan and King Anawrahta ensured the firm foundation and expansion of Theravāda Buddhism in Bagan and beyond.
Relations with Sri Lanka during the Reign of King Anawrahta
Military, Religious, and Cultural Exchanges
1
Sri Lanka’s Historical Names
Known to Myanmar by names such as Lanka Dipa, Theingo, and Thiho since ancient times.
2
Chronicle References
Chronicles of the two countries, e.g., Culavamsa of Sri Lanka and Glass Palace Chronicle of Myanmar, mention contacts between the two kingdoms.
3
Buddhism in Decline
Decline of Buddhism in Sri Lanka occurred due to the Chola invasion and internal rebellion.
4
Request for Assistance
King Vijayabahu asked assistance from King Anawrahta to repulse the invaders, subdue the rebels, and revive Buddhism.
5
Military Support
Anawrahta sent forces to help restore peace and stability in Sri Lanka.
6
Religious Mission
Anawrahta dispatched Bhikkhu missions to revive Theravāda Buddhism on the island.
7
Monastic Training
Myanmar monks were ordained at the Kalyani Sima in Sri Lanka and studied Pariyatti at the Maha Vihara.
8
Cultural Exchange
Returning monks brought back the Sinhala Tipiṭaka and Sri Lankan cultural traditions.
9
Architectural Influence
Sri Lankan designs inspired the construction of monasteries, pagodas, and ordination halls in Bagan.
10
Gift of Sacred Relic
As gratitude, the King of Sri Lanka sent Anawrahta a replica of the Buddha’s Tooth Relic.
11
Royal Reception
Anawrahta personally waded into the river at Lawkananda Jetty to receive the relic and carried it on his head.
12
Enshrining the Relic in Shwezigon
The relic was placed in a gold casket, carried by a white elephant, and enshrined in the Shwezigon Pagoda.
13
Four Additional Relics
Four more replicas of the Tooth Relic were enshrined in stupas at Lokananda, Tant Kyi Taung, Tuyin Taung, and Pyet Khaywey Taung.
14
Relic Stupas as Pilgrimage Sites
These Dhatu Zedi became revered pilgrimage destinations and centres for Buddhist missions.
15
Legacy of Bilateral Relations
Military, religious, and cultural exchange support strengthened Theravada Buddhism in both countries and left lasting architectural and spiritual heritage.
Buddha Sāsanā Under Later Bagan Kings
King Kyansittha’s Relations with Foreign Buddhist Countries
1
Rebuilding the Bagan Empire
Kyansittha rebuilt Anawrahta’s empire. He strengthened the political, social, economic, and religious foundations of the kingdom.
2
Promoting Foreign Trade
He encouraged foreign trade and commerce. He developed relations with countries outside Myanmar.
3
Purifying Buddhism
He reduced spirit worship and superstitious practices. He promoted the study of the Tipiṭaka and the teaching of the Dhamma.
4
Influence of Mon Buddhism
Mon monks had a strong influence on his reign. Shin Arahan was especially important in spreading Buddhist teachings.
5
Influence of Mon Culture
Kyansittha was crowned according to Mon coronation rites. His inscriptions show Mon, Brahmanical, Mahayana, and Theravāda influences.
6
A Buddhist King Like Asoka
Kyansittha was regarded as a great Buddhist king. He followed the example of Emperor Asoka. He promoted the Dhamma and ruled with kindness.
7
Teaching the Chola Prince
A Chola prince visited King Kyansittha. Kyansittha personally taught him the Buddha Dhamma. The prince later became a Buddhist.
8
Relations with India
Kyansittha sent craftsmen and artists to Bodhgaya in India. They helped renovate the Mahabodhi Temple.
9
Supporting Bodhgaya
He continued to support Bodhgaya. Myanmar sent craftsmen, land, and other support. Land and pagoda slaves were also given for the support of monks.
10
Relations with Sri Lanka
Bagan and Sri Lanka exchanged religious missions. They exchanged relics, Bodhi tree saplings, Buddhist literature, and gifts.
11
Sri Lankan Architectural Influence
Sri Lankan influence appeared in Bagan architecture. The Sapada Zedi followed a Sri Lankan stupa style. Singhalese-style monasteries were also built.
12
Purification of the Tipiṭaka
Kyansittha worked with Singhalese monks. They reviewed and purified the Tipiṭaka. They tried to preserve the authenticity of Buddhist scriptures.
13
Beginning of Buddhist Synods
This work was important for the future Buddhist Saṅgāyanas in Myanmar. It emphasized the orthodox Mahāvihāra tradition.
14
Religious Tolerance
Kyansittha allowed different religious traditions to coexist peacefully. Pre-Buddhist beliefs, Mahayana Buddhism, and Theravāda Buddhism existed together.
15
Bagan as an International Buddhist Centre
Kyansittha developed relations with India, Sri Lanka, and South India. These relations strengthened Bagan as an important centre of international Theravāda Buddhism.
The Rajakumar Stone Inscription & Buddhism in Bagan Society
Theravāda Buddhist values, filial duty, and social ethics in Bagan
1
Prince Rajakumar
The Rajakumar Stone Inscription was set up by Prince Rajakumar. He was the only son of King Kyansittha.
2
Influence of Buddhism
The inscription shows the strong influence of Theravāda Buddhism. Buddhism influenced social relationships in Bagan society.
3
Rajakumar Was Not the Heir
Rajakumar was not chosen as the heir to the throne. King Kyansittha chose his grandson Alaungsithu as his heir. Alaungsithu was still an infant at that time.
4
Rajakumar and His Mother
Rajakumar and his mother Thambula came to the royal court. This happened after Alaungsithu had been declared heir.
5
Titles Given by the King
King Kyansittha did not give Rajakumar the throne. But he gave Rajakumar the title of Prince. He also gave Thambula the title of Queen Usaukpan.
6
Rajakumar’s Attitude
Rajakumar did not hate his father. He accepted his position peacefully. He was satisfied with what his father gave him.
7
Gratitude to His Father
Rajakumar was grateful to his father. He was satisfied with the lands and privileges given by the king.
8
Duty to His Father
Rajakumar followed Theravāda Buddhist principles. He served his father during the king’s final days. He showed his filial duty to his father.
9
Meritorious Deeds
Rajakumar performed meritorious deeds for his dying father. He wanted his father to rejoice in these good deeds. He wanted his father to gain merit before death.
10
Donation of a Golden Buddha Image
Rajakumar donated a golden Buddha image. He made the donation in honor of his father.
11
Donation of Three Villages
The king had given three villages of slaves to Rajakumar. Rajakumar dedicated these villages to the Buddha.
12
King Kyansittha’s Rejoicing
King Kyansittha was happy about the donation. He said, “Sādhu, Sādhu, Sādhu.” He formally consecrated the donation with the Maha Thera and monks.
13
Myazedi and the Cave Temple
Rajakumar enshrined the golden Buddha image in a stupa. This stupa is known as Myazedi. He also built a cave temple with a golden pinnacle.
14
Buddhist Ethical Values
The inscription shows the influence of Buddhist ethics on Bagan society. It shows the duties of children toward their parents. It also shows the duties between rulers and subjects. These values were practiced by royal families and ordinary people.
15
Prayers and Curses
The inscription contains prayers for Nirvana. It gives blessings to those who preserve his religious works. It also gives curses to those who destroy them.
📌 Main Takeaway / Conclusion
The Rajakumar Stone Inscription shows that Theravāda Buddhist values strongly influenced family relationships, filial duty, and social life in Bagan society.
Influence of Theravāda Buddhism on Social Relationship
Assignment Question: Discuss the statement: “The thirty-eight blessings of the Maṅgala Sutta are ethical and spiritual in nature, providing step-by-step guidance for the journey of life.”
Main Facts: The Death Song of Anantasuriya
Buddhist Law of Impermanence & Literature in Bagan Society
1
The Meaning of the Death Song
Anantasuriya’s Death Song teaches the Buddhist Law of Impermanence. It explains that nothing lasts forever.
2
The Law of Impermanence
Everything has a beginning, a middle, and an end. This reflects the Buddha’s teaching on impermanence.
3
Anantasuriya as a Wise Minister
Anantasuriya was a wise and respected minister. He served two brother kings.
4
The Conflict Between the Two Brothers
The elder brother took the younger brother’s wife by force. The younger brother later punished the elder brother and became king.
5
The King’s Wrong Judgment
The new king wrongly thought that Anantasuriya was involved in the crime. He ordered Anantasuriya’s execution.
6
The Composition of the Death Song
Just before his execution, Anantasuriya composed the Death Song. He wrote it on a palm leaf.
7
The King Realized His Mistake
The king read the Death Song and realized his mistake. He ordered Anantasuriya’s release.
8
The Tragic Death of Anantasuriya
Unfortunately, Anantasuriya had already been executed. The king deeply regretted his decision.
9
The King’s New Rule
The king decided that death sentences should be delayed. This delay would allow further reconsideration before an execution.
10
Anantasuriya in King Naratheinkha’s Reign
Anantasuriya was a respected minister during the reign of King Naratheinkha (AD 1170–1173). His Death Song shows the influence of Buddhist teachings in Bagan society.
11
The Four Stanzas
The Death Song consists of four stanzas. Each stanza expresses ideas related to impermanence.
12
The First Stanza: Change in Life
The first stanza shows that success and suffering can change. When one person becomes successful, another may suffer.
13
The Second Stanza: Temporary Happiness
The second stanza shows the fleeting nature of happiness. It compares worldly happiness to a bubble on the ocean.
14
The Third Stanza: Kamma and Its Results
The third stanza accepts the result of his situation. It reflects the Buddhist idea of Kamma, in which actions have consequences.
15
The Fourth Stanza: Forgiveness and Impermanence
In the final stanza, Anantasuriya honors and forgives the king. He understands that the human body, like everything else, is impermanent.
💡 Conclusion: Buddhist Meaning
Anantasuriya’s Death Song beautifully expresses the Buddhist Law of Impermanence. It teaches that worldly success, happiness, the human body, and life itself are temporary. Therefore, the Death Song is an important example of the deep understanding of Buddhist philosophy in Bagan society.
Critically assess the effectiveness of Shin Dithapamaukkha’s diplomacy in the peace negotiations with Emperor Kublai Khan in AD 1286.
Introduction: Causes of the decline of Bagan empire
1
Background of the Peace Negotiations
During the reign of King Narathihapate, the Mongols invaded the Bagan Empire. In AD 1285, King Narathihapate sent a peace mission to Kublai Khan.
2
Shin Dithapamaukkha as the Monk Envoy
Shin Dithapamaukkha was a learned monk and royal adviser. He led the peace mission because of his knowledge, wisdom, and ability to speak effectively.
3
Historical Evidence of the Mission
The Disāpramuk Inscription, also known as the Mingalazedi Inscription, records the peace mission and provides important evidence of Shin Dithapamaukkha’s diplomatic role.
4
Understanding Kublai Khan’s Purpose
Kublai Khan explained that his purpose in sending warriors and Lamas to Bagan was not simply military. He wanted to spread Mahayana Buddhism.
5
Understanding the Situation in Bagan
Shin Dithapamaukkha understood the difficult condition of Bagan. He explained that there was no paddy cultivation and that food was scarce.
6
Effective Warning about Food
He warned that the warriors and Lamas could survive only if they had enough grain. Without paddy, they could not obtain enough food and might become seriously ill or die.
7
Turning a Problem into a Diplomatic Argument
This was an effective diplomatic strategy. Instead of directly opposing Kublai Khan, Shin Dithapamaukkha used the food shortage to show that sending more warriors to Bagan would not achieve the Emperor’s purpose.
8
Strategic Flattery
He asked Kublai Khan, “Are you not a Bodhisattva?” This respectful question flattered the Emperor and appealed to his Buddhist identity.
9
Appeal to the Protection of Buddhism
Shin Dithapamaukkha reminded Kublai Khan that the religion of Gautama Buddha should not be destroyed. This connected his request for peace with Kublai Khan’s stated religious purpose.
10
The Garden Analogy
He compared Bagan to a garden and suggested that a good gardener should water plants instead of destroying them. This made his argument more indirect, respectful, and persuasive.
11
Direct Persuasion for Peace
He persuaded Kublai Khan not to send warriors to Bagan. He promised that the people would grow rice and beans and suggested that the Mongols should come only after the crops had grown.
12
Three Effective Diplomatic Methods
His speech combined warning, flattery, and persuasion. These three methods allowed him to communicate difficult political issues without directly insulting or challenging Kublai Khan.
13
Kublai Khan’s Positive Response
Kublai Khan was pleased with Shin Dithapamaukkha’s speech. He accepted that the monk’s words also contained benefits for him and responded favourably.
14
Evidence of Diplomatic Effectiveness
The negotiation produced a practical result. Kublai Khan ordered Shin Dithapamaukkha to return home, call back the runaway monks, and grow crops. The Tartar warriors and Lamas were withdrawn from Myanmar.
15
Critical Assessment of His Diplomacy
Shin Dithapamaukkha’s diplomacy was highly effective because he understood the political and economic situation, understood Kublai Khan’s religious interest, and used warning, flattery, and persuasion carefully. Most importantly, his speech helped achieve a peaceful outcome without further military confrontation.
The Learned Monk of a Thorny Bush
Hsu Twin Pyit Sayadaw / Ashin Nagita (Main Facts)
1
Buddhism in the Pinya Period
The Pinya Period (AD 1298–1364) lasted only about 60 years. However, Buddhism continued to flourish because of royal and public support.
2
A Famous Monk Scholar
Ashin Nagita was one of the famous monk scholars of the Pinya Period. He was commonly known as Hsu Twin Pyit Sayadaw, meaning “the monk discarded in a thorny bush.”
3
The Kyaw Swa Monastery
In AD 1340, King Leysi Shin Kyaw Swa built the Kyaw Swa Monastery. He ordered that only a learned and virtuous monk should live there.
4
Ashin Nagita Enters the Monastery
The monastery remained empty for a long time. Ashin Nagita boldly entered and lived there without asking for royal permission.
5
His Childhood
Ashin Nagita was born in Thazi village near Sagaing. When he was a boy, he was lazy and often ran away from school.
6
His Father’s Punishment
His father was ashamed of his laziness. He abandoned him in a thorny bush and told him not to return unless he was willing to study.
7
Becoming a Serious Student
The boy regretted his behaviour and became a novice monk. He then seriously studied at different Pariyatti schools.
8
Higher Studies in Bagan
At the age of 20, he was ordained as Ashin Nagita. He went to Bagan to study higher Buddhist learning under famous monk scholars.
9
His Scholarship and Virtue
Ashin Nagita became well known for his deep scholarship. He was also respected for his good moral character.
10
His Father Recognizes Him
His father later found him in Bagan. He was surprised to see that his former lazy son had become a learned and respected monk.
11
The King Tests the Unknown Monk
When King Kyaw Swa heard that an unknown monk was living in his monastery, he sent his minister Saturangabala to test the monk’s knowledge.
12
His Excellent Knowledge
Ashin Nagita successfully answered questions about Pali, the Tipitaka, Commentaries, Sub-commentaries, and Abhidhamma.
13
The King Gives Him the Monastery
The king was very pleased with Ashin Nagita’s knowledge and wanted to give the monastery to him. However, Ashin Nagita suggested casting lots to make the decision fair, and the lot still chose him.
14
A Scholarly Partnership
Ashin Nagita and Minister Saturangabala became close scholarly partners. Saturangabala asked difficult questions, and Ashin Nagita explained their meanings.
15
His Literary Works and Famous Name
Ashin Nagita wrote several works, including Sudda Suratha-jalini, a Pali grammar book that is still used. He was also known as Pauk-kan Sayadaw and Bagan Sayadaw, but history remembers him best as Hsu Twin Pyit Sayadaw.
Myazedi and Rosetta Stone Inscriptions
A Comparative Study of World Decipherments
1
Historical Importance
Both inscriptions are important historical sources for studying ancient civilizations. Myazedi is important for Bagan history, while Rosetta is important for ancient Egyptian history.
2
Different Historical Periods
The Myazedi Stone dates to 1112 AD (474 ME). The Rosetta Stone dates to 196 BC, much earlier than Myazedi.
3
Places of Discovery
Myazedi was discovered near Myazedi Pagoda at Myinkaba Village, south of Bagan. Rosetta was discovered near the ancient town of Rosetta in the Nile Delta of Egypt.
4
Names of the Inscriptions
Myazedi is also known as the Ku Byauk Kyi Stone Inscription or Rajakumar Stone Inscription. Rosetta Stone received its name from the town of Rosetta, where it was discovered.
5
Discoveries
One Myazedi inscription was discovered in 1886–87 by Dr. Charles Forchhammer. Rosetta Stone was discovered by a French military officer in 1799 during Napoleon’s campaign.
6
Physical Forms
Myazedi is a quadrangular sandstone pillar with inscriptions on its four sides. Rosetta is a black lava-type stone, with its upper portion and right corner broken.
7
Present Locations
One Myazedi inscription is displayed at the Bagan Archaeological Museum. The Rosetta Stone is displayed at the British Museum in London.
8
Languages of Myazedi
Myazedi contains four languages: Pali, Myanmar, Mon, and Pyu. Its four-language form shows the multilingual character of Bagan society.
9
Languages of Rosetta
Rosetta contains Hieroglyphics, Demotic, and Greek. The three versions of the same text helped scholars compare and decipher Egyptian writing.
10
Decipherment of Ancient Scripts
Myazedi helped scholars to decipher the Pyu script. Rosetta provided the key to deciphering Egyptian Hieroglyphics.
11
Thomas Young and Champollion
Thomas Young identified the name “Ptolemy” in the Hieroglyphic text. Jean-François Champollion later deciphered the Hieroglyphics more fully.
12
Royal Connections
Myazedi was erected by Prince Rajakumar, son of King Kyanzittha. Rosetta was issued during the reign of King Ptolemy V of Egypt.
13
Religious Themes
Myazedi records Rajakumar’s religious dedication in honour of his father. Rosetta records a royal decree concerning religious matters.
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Kyanzittha and Thambula
Kyanzittha had a relationship with Thambula while he was in hiding. Their son was Prince Rajakumar, according to the Myazedi inscription.
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Rajakumar and His Position
Thambula became Queen Uhsaukpan, and Rajakumar became a prince. Rajakumar was appointed lord of the Seven Districts of the Dhanyawadi hill region.
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Succession to the Throne
Rajakumar did not become heir because Alaungsithu was selected as successor. Despite this, Rajakumar remained a faithful and devoted son.
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Rajakumar’s Religious Dedication
Rajakumar made a golden Buddha image and enshrined it at Ku Byauk Kyi Pagoda. He also dedicated three villages of farm labourers to the pagoda.
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Filial Gratitude
Rajakumar’s donation represented his love and gratitude toward his father. King Kyanzittha expressed great joy by saying “Well done” three times.
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Wish and Curse
Rajakumar wished to attain Thabiññuta (Buddhahood) through his merit. He cursed anyone who harmed the dedicated villages, saying that such a person would not see Metteyya, the future Buddha.
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Overall Historical Significance
Myazedi is an important source for Myanmar history, language, religion, society, and culture. Rosetta is equally important for understanding Egyptian language, religion, customs, and ancient civilization.